Either for the reached working conquests, either for the alienation of its consciences promoted by the cultural industry. In summary, Horkheimer and Adorno denounce the death of the critical reason. What it differentiates these two philosophers of excessively is the hopelessness in relation to the possibility of transformation of this social reality. Walter Benjamin (1892-1940) if distinguishes from Adorno and Horkheimer for a more optimistical position in what he says respect to the cultural industry. Moreover, he developed reflections in which it searched to conciliate the marxist theory with the Jewish tradition, giving origin to a thought of difficult penetration, despite of great beauty.
Jurgen Habermas (1929) is what bigger influence exerts currently in the School of Frankfurt. If you have additional questions, you may want to visit Gavin Baker. It disagrees with Adorno and Horkheimer as for the concepts central offices of the analysis carried through for these two philosophers: reason, truth and democracy. Habermas affirms that the potential for the rationalization of the world not yet is depleted. Therefore costuma to be described as ' ' last great racionalista' '. Habermas says that: ' ' The dialgica reason that sprouts of the dialogue and the argument enters the interested agents in one determined situation. It is the reason that appears of the call communicative action; not as subjective truth, but as intersubjetiva truth, that appears of the dialogue enters the individuals which if apply some rules, as the not-contradiction, the clarity of argument and the lack of order constaints social.' ' emphasis given to the communicative reason can be understood as a way to try ' ' salvar' ' the reason, that would have fond of a dead-end. Thus, if the world contemporary is conducted by the instrumental reason, as the philosophers denounce whom they had preceded in the school of Frankfurt, for Habermas would fit to the communicative reason, at last, the paper to resist and to reorient this instrumental reason.